The Anglican Rosary History
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Divine Liturgy
THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia. -
Little Compline for Akathist Saturday
The Office of Little Compline with the Akathist Canon and Hymn **As served on the fifth Friday of Great Lent** **Instructions** An icon of the Theotokos (preferably the one described in the Synaxarion below) is placed on a stand in the middle of the solea. The candles are lit and the church is semi-illumined. The censer is used only for the stases of the Akathist Hymn. The curtain and Holy Doors are closed until the priest begins the first stasis of the Akathist Hymn. The priest wears a blue epitrachelion over his exorasson and starts Little Compline in front of the icon. Priest: Blessed is our God always, now and ever, and unto ages of ages. Choir: Amen. Priest: Glory to Thee, O God, glory to Thee. O heavenly King, the Comforter, Spirit of Truth, Who art in all places, and fillest all things, Treasury of good things, and Giver of life, come, and dwell in us, and cleanse us from every stain; and save our souls, O good One. People: Holy God, Holy Mighty, Holy Immortal: have mercy on us. (THRICE) Glory to the Father, and to the Son, and to the Holy Spirit; both now and ever, and unto ages of ages. Amen. All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for Thy Name’s sake. Lord, have mercy. (THRICE) Glory to the Father, and to the Son, and to the Holy Spirit; both now and ever, and unto ages of ages. -
The Chalcedonian Christology of St John Damascene : Philosophical Terminology and Theological Arguments
Durham E-Theses The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments Metallidis, George How to cite: Metallidis, George (2003) The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1085/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY GEORGE METALLIDIS The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consentand information derived from it should be acknowledged. The Chalcedonian Christology of St John Damascene: Philosophical Terminology and Theological Arguments PhD Thesis/FourthYear Supervisor: Prof. ANDREW LOUTH 0-I OCT2003 Durham 2003 The ChalcedonianChristology of St John Damascene To my Mother Despoina The ChalcedonianChristology of St John Damascene CONTENTS Page ABBREVIATIONS 7 ACKNOWLEDGMENT 12 INTRODUCTION 14 CHAPTER ONE TheLife of St John Damascene 1. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
MEVLANA JALALUDDİN RUMİ and SUFISM
MEVLANA JALALUDDİN RUMİ and SUFISM (A Dervish’s Logbook) Mim Kemâl ÖKE 1 Dr. Mim Kemâl ÖKE Mim Kemal Öke was born in Istanbul in 1955 to a family with Central Asian Uygur heritage. Öke attended Şişli Terakki Lyceum for grade school and Robert College for high school. After graduating from Robert College in 1973, he went to England to complete his higher education in the fields of economics and history at Cambridge University. He also specialized in political science and international relations at Sussex, Cambridge, and Istanbul universities. In 1979 he went to work at the United Nation’s Palestine Office. He returned to Turkey in 1980 to focus on his academic career. He soon became an assistant professor at Boğaziçi University in 1984 and a professor in 1990. In 1983, TRT (Turkish Radio and Television Corporation) brought Öke on as a general consulting manager for various documentaries, including “Voyage from Cadiz to Samarkand in the Age of Tamerlane.” Up until 2006 he was involved in game shows, talk shows, news programs and discussion forums on TRT, as well as on privately owned channels. He also expressed his evaluations on foreign policy in a weekly syndicated column, “Mim Noktası” (Point of Mim). Though he manages to avoid administrative duties, he has participated in official meetings abroad on behalf of the Turkish Foreign Ministry. Throughout his academic career, Öke has always prioritized research. Of his more than twenty works published in Turkish, English, Urdu and Arabic, his writings on the issues of Palestine, Armenia, Mosul, and the Caliphate as they relate to the history of Ottoman and Turkish foreign policy are considered foundational resources. -
Meditieren Mit Der Mala Beten Mit Der Misbaha
MEDITIEREN MIT DER MALA Buddhismus/ Hinduismus In der Japa Meditation wird mit jeder Gebetsperle ein Mantra (ein Satz, eine besonders heilige Formel, die man singend, flüsternd, laut oder tonlos rezitiert) wiederholt. Nimm die Mala in die Hand und wiederhole ein Mantra. Schiebe dabei mit dem Daumen bei jeder Wiederholung eine Perle über Deinen Zeigefinger. Hier sind 2 bekannte Mantren: Ham sa – ich bin (das) lokah samastah sukhino bhavantu – Mögen alle Lebewesen frei und glücklich sein und möge ich mit meinen Gedanken, Worten und Handlungen auf bestmögliche Weise dazu beitragen Alternativ kannst Du auch bei jeder Perle einen Namens Gottes denken oder laut aussprechen/ summen/ murmeln … BETEN MIT DER MISBAHA Islam I. Die Misbaha ist ein Hilfsmittel bei der Ausführung des Dhikr (meditative Übung zur Vergegenwärtigung Gottes, in der der Name Allah fortlaufend still im Herzen wiederholt wird), besonders im Sufismus. → Sprich still im Herzen den Namen Gottes. II. Die Misbaha dient dazu, das Abzählen zu erleichtern, wenn die 99 Namen Allahs gesprochen werden. → Sprich die 99 Namen Gottes oder suche Dir einen aus, der Dich jetzt anspricht und wiederhole ihn. III. Als Abschluss des Gebets wird Allah oft mit drei im Islam häufig gebrauchten Formeln gepriesen: Der Muslim spricht dabei 33 x ubḥānahu wa ta'ālā – gepriesen sei Gott 33 x al-ḥamdu li-llāh – gelobt sei Gott/ Gott sei Dank 33 x allāhu akbar – Gott ist größer 1 x das Glaubensbekenntnis (Lā ilāha illā llāh) – es gibt keinen Gott außer (den einen) Gott. → Preise Gott mit diesen oder eigenen Worten. BETEN MIT DEM KOMBOSKINI Christentum - Orthodox Das Orthodoxe Jesusgebet kennt verschiedene Formen. -
Living the Muslim Life - Meditating and Retreating to the Mosque for the Last 10 Days of Ramadan Can Bring a Special Closeness to and Charitable Causes
The Ten Obligatory Acts Shahadah – 1st Pillar Salah – 2nd pillar Salah at home: Muslims are allowed to pray at home. They must perform wudu Sawm – 3rd pillar before prayer but they do not need a special room in their house to pray. Sunni Muslims refer to their faith as ‘the house of Islam’ ‘There is no God but Allah and Muhammad is the History of Salah Muslims will use a prayer mat, which they position so it is facing Makkah, in the same way as it would in a mosque. Muslims women can often find it useful to Ramadan: Ramadan is the ninth month of the Muslim Year, but that does not mean that it happens in September. by which they mean their home. A house needs Prophet of Allah’ Salah is the five times a day ritual prayer of Islam. Salah as it pray at home, especially if they have children to look after. Muslims traditionally follow a lunar calendar which is slightly shorter than the solar year, it means that Ramadan will foundations and for Muslims, this is the Qur’an. The is known today began with Muhammad. According to the Muslim be slightly earlier (by about ten days) in the Western calendar every year. ‘House of Islam’ is supported by the 5 pillars. The Ten Shahadah means ‘to observe, witness, testify’, The biographies, Muhammad began a system of morning and evening Jummah prayer: The midday prayer every Friday is considered to be special, Obligatory Acts were developed by the Twelve Imams of first part shows the belief of Tawhid, that there is prayers. -
Material Culture in Religious Studies
IN THIS ISSUE Teaching about May 2003 Published by the American Academy of Religion Vol. 18, No.3 Material Culture in www.aarweb.org Religious Studies Teaching Religion and Material Culture . .ii Teaching about Vivian-Lee Nyitray Material Culture and the Varieties of Religious Imagination . .iii Ivan Strenski Material Culture Teaching Religion and American Film . .v Judith Weisenfeld Teaching with Food . .vi in Religious Studies Daniel Sack Teaching Biblical Archaeology and Vivian-Lee Nyitray Material Culture as Part of Teaching Judaism . .vii University of California-Riverside Richard A. Freund Guest Editor Teaching Religion and Learning Religion through Material Culture . .ix holding prayer beads in his hands and ble to do one to the exclusion of the Jonathan Huoi Xung Lee another of Muslim men sitting in an other as well as to address both without Egyptian café talking while they fin- theorizing the intimate yet ambivalent Complicating Things: gered and counted their beads. A web- relationship between the two. For Material Culture and site called “Islam for Children” lists instance, until a few decades ago, occi- the Classroom . .x prayer beads among various essential dentalist versions of Islam rooted exclu- Leslie Smith Islamic artifacts including the prayer sively in textual, normative sources rug, prayer compass to determine the managed to represent this cumulative direction of Mecca, prayer caps, and historical tradition without any refer- Qur’an stand (http://atschool.eduweb.co. ence to how Muslims in different parts uk/carolrb/islam/artefacts.html). of the world actually expressed their faith in everyday life and practice. The The AAR Committee on So much for simple descriptions and pendulum now swings in the other Teaching and Learning catalogues of religious symbols in Islam. -
SECULARISM NARRATIVES and ARAB AMERICAN FICTION a Dissertation Presented to the Faculty of the Graduate School of Cornell Univer
SECULARISM NARRATIVES AND ARAB AMERICAN FICTION A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Danielle Aberle Haque May 2014 © 2014 Danielle Aberle Haque SECULARISM NARRATIVES AND ARAB AMERICAN FICTION Danielle Haque, PhD Cornell University 2014 “Secularism Narratives and Arab American Fiction” focuses on contemporary fiction’s challenge to the liberal political construction of minority religious practices and community life as incompatible with modernity, progress, and secularism. U.S. secularism is not simply the absence of religion from the public sphere, but is underwritten by a particularly U.S. Protestant conception of religion that has historically shaped assumptions about what it means to be both religious and secular in the United States. Looking to Mohja Kahf, Rabih Alameddine, Ninar Esber, Mouir Fatmi, and Hasan Elahi, I explore immigrant narratives that work outside religious/secular binaries; rather than operating unequivocally within the terms of religious categorizations, contemporary writers often recast those terms and respond to the secularism narrative by scrambling the terms of the religious/secular binary through lived, embodied religious experience. These works dispute the dominant United States narrative of secularism and its claim to be universal and progressive; rather, they reveal how prohibitory secularism enforces an exclusionary citizenry through racialized immigration policies, Islamaphobic political rhetoric and popular culture, and the promotion of specific economic forms and ideologies worldwide. I argue that secularism is entangled with global ideologies of human rights, but also with the particularly United States legal discourses of privacy and property. -
Closed Look to Kermanshah's Important and Famous Khanqahs
J. Appl. Environ. Biol. Sci., 5(2)163-175, 2015 ISSN: 2090-4274 © 2015, TextRoad Publication Journal of Applied Environmental and Biological Sciences www.textroad.com Closed Look to Kermanshah’s Important and Famous Khanqahs Fariborz Modaraei1, Leila Panahi 2 1 PHD Student of History and Civilization of Islamic Nations, Science and Research Branch, Islamic Azad University, Tehran, Iran. 2Master of Science in Persian Language and Literature, Razi University of Kermanshah, Iran Received: September 14, 2014 Accepted: December 20, 2014 ABSTRACTS Normally Followers and believers of various Sofia sects in each city, for propagation of their programs required suitable and appropriate places, presence and development of such a places can indicate amount of people’s attention to such sects. For this reason, this research dedicated to investigation of Khanqahs in Kermanshah city. Also, regards to the investigations, because of Kermanshah city’s location and its being on the way of holy cities lead to presence of different disciplines of Ni'matullāhī specially Rahmat Ali Shahi and Safi Ali Shahi and Jalal Abutorabi Khaksar dynasty in Kermashah, Ni'matullāhī Rahmat Ali Shahi as earliest and Khaksar dynasty as the latest. These dynasties in Kermanshah establish Zoriasatain, Akhavvat and Khansari Mounth and most of the Kermanshah’s influential, famous, industrial people start to follow this rules and beliefs. At the time, some of these dynasties survived and continue their activites. KEY WORDS: Kermanshah, Ni'matullāhī, Khaksar, Zoriasatain, Akhavvat, Khansari Mounth INTRODUCTION During history, geographical and political factors counted as important aspects of religious and political activities of groups. Kermashah is a strategic and important city, which is located on the way to some holy cities, for this reason counted as a place for stop of outstanding pilgrims and distinguished Ulama and pious Sufis. -
Prayer Beads in Japanese Soto Sect
4 Prayer Beads in Japanese Sōtō Zen Michaela Mross WHen a lay parishioner visits a Buddhist temple, he or she usually car- ries a Buddhist rosary.1 It marks a parishioner versus the occasional visi- tor and is considered a necessary item of proper attire. For most Japanese, not wearing a rosary when putting the hands in prayer or reverence seems to be improper.2 Likewise, the official webpage of the Sōtō Zen school instructs lay followers to not forget prayer beads when attending funerals or memorial services. Parishioners should further put a rosary on the lowest shelf of their home altar, ready to be used during prayers.3 Also, the members of the choirs singing Buddhist hymns at Sōtō tem- ples wear short rosaries while singing and playing a bell. Thus, prayer beads serve “as sources of identification,” to borrow John Kieschnick’s words.4 The rosary is an especially interesting object because— besides the robe or o- kesa— “prayer beads are kept closer to the practitioner than any other ritual object. They become physical evidence of faith, devotion, and practice.”5 In contrast to Tendai, Shingon, or Pure Land clerics, Sōtō clerics rarely use prayer beads in ritual settings. Moreover, images of Zen masters usu- ally do not depict monks or nuns holding prayer beads; instead, a fly-whisk or another kind of staff signifies their status as a Zen cleric. Therefore, Buddhist rosaries are typically not associated with Zen. Nevertheless, prayer beads have been used for various purposes in the Sōtō school as well. This chapter aims to illuminate some of the functions and interpre- tations of the rosary in Japanese Sōtō Zen. -
A Guide to the Exhibit April 13-May 13, 2021 Introduction
َر َم َضان Ramadan A Guide to the Exhibit April 13-May 13, 2021 Introduction 1. Qur’an. Bilingual: Arabic and Persian. Iran, 21st century. This contemporary Qur’an (with an interlinear Persian translation in blue) is opened to the verses concerning the observance of Ramadan. The pertinent passage begins on the left-hand page, seven lines down from the top: It is the month of Ramadan in which the Qur’an was revealed, as a guide to humanity, and clear proofs for guidance and distinguishing right from wrong. And whoever among you is present, they should fast in the month; and whoever is sick or on a journey, should fast on other days. God wants ease for you and does not want hardship for you; but to complete the period of fasting, and to glorify God for having guided you; and so that you might be grateful. (al-Baqara 2.185) 2. Qur’an. Dated Muharram 1254 AH / ca. 1876 CE. (Special Collections, Friedsam Memorial Library, St. Bonaventure University) This antique Qur’an is handwritten in black and red ink, with gold used for borders and the chapter (surah) headings. It is opened to the ninety-sixth chapter (surah) on the left-hand page. According to Muslim tradition, the first five verses of this chapter were the first revealed to the Prophet Muhammad (peace be upon him) during the month of Ramadan in the year 610 CE in Mecca. In the name of God, the Most Compassionate, the Most Merciful: Recite! In the name of your Lord who created, created humanity from a clot.